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Copyright, May 1899 



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THE 



Mystery 



OF 



Civilization. 



BY 
STEPHEN and MARY MAYBELL 






THE ^ 

MYSTERY OF CIVILIZATION 



BOOK TWO 

INDEX 

The Little Bridge Across the Kwahom 4 



The Peaceful War - 


14 


The Used and the Users - 


19 


The Deadly Smile - 


23 


The Mighty Bridge 


31 


The Social War 


39 


Back to the Forest - 


44 


The Grind . - - • 


48 


The Last Problem - 


52 


The Snoit ar op roc 


55 


The Trap 


59 


A Social Institution 


61 


The Social Crime - 


63 


Renunciation 


67 



- ^ 



THE MYSTERY 
OFCIYILIZATION 



THE LITTLE BRIDGE ACROSS 
THE KWA HOM. 



omewhere in the long 
ago two savages met 
on the bank of a stream: 




they had come there to cross 
and stood side by side. 

The rains had so swollen 
the stream that they could 
not leap across as before, 
and the waters flowed so 
swift that to attempt to ford 
the stream was dangerous. 

They had often met in 
4 



the forest, but as strangers. 
It seemed to each that the 
other was a trespasser and 
stood in his way— that a 
double quantity of game 
would be his if the other 
was not there. 

Often it had entered the 
mind of each as they met in 
a lonely place in the forest 
to let fly an arrow and end 
the others further sharing 
in the forest. So their meet- 
ings had been meetings on- 
ly, and partings as soon as 
either perceived the pres- 
ence of the other. 

For the one needed not 

the other, and the way of 

each was alone. His bow 

he made himself from the 

5 



toughest of saplings, and 
lie knew which was best for 
his purpose. His game he 
took himself, and he knew 
best how to take it. Here 
in the forest he needed noth- 
ing of the other. Here in 
the forest were all his sup- 
plys. Here in the forest at 
his command were food and 
drink and shelter for himself 
and the mother and her 
pappooses in the wigwam. 

Here in the forest was 
all that a savage needed. 
Here in the forest he lived for 
himself, and the presence of 
another seemed an intrusion. 

For here whatever a sav- 
age did, he did for himself 
The fat deer, the tender bird 
6 



that his arrows brought 
down, the gleaming fish that 
his spear whipt from the 
stream, were for no one but 
he who caught them. 

Here in the forest what- 
ever a savage made he 
made it apart and enjoyed 
it apart. Here in the forest 
each savage posessed what- 
ever he made. 

Here in the forest each 
savage received all that he 
made. 

Co-operation had not yet 
dawned. Each savage solved 
the problem of providing 
for himself without co-oper- 
ation. The necessities of each 
were made by each. There 
was no division of the ma- 
7 



king of anything. Whatever 
was made was made from 
the beginning to the finish 
by he who needed it. The 
action of each was for self, 
for they were savages. 

They lived each one for 
self, in the condition of the 
beast and the reptile. 

As the beast and the 
reptile lived, so here in the 
forest lived the savage. 
And though in mind and 
body far above the life arou- 
nd him still he lived under 
the same law, and for the 
same purpose, self. 

As the two savages met 
beside the stream, they no- 
ticed not the presence of 
each other, the mind of each 
8 



being solely occupied with 
the question of how he could 
cross the stream. 

^How can I cross the 
stream?' was the question 
in the mind of each, but the 
question of how the other 
could cross, never entered 
the mind of either. 

For a moment the tw^o 
savages stood meditating 
apart. In the west loomed 
the storm over the mount- 
ains from whose ravines 
flowed the stream. 

The longer they medita- 
ted the deeper and wider 
swelled the waters, and the 
more difficult became the 
problem. 

Each savage mentally 
9 



measured the distance from 
bank to bank, and shook 
his head. 

Here had come a crisis in 
the necessity of each. Here 
was a problem that each 
must solve, and that each 
found he could not solve 
alone. 

Each savage in the de- 
feat of his usual singleness 
of action, was forced to turn 
to the other. 

And in that moment they 
turned to co-operation. 

But they turned not to 
co-operate, in love — they 
turned not to help each 
other, they turned to use 
each other. 

They entered co-opera- 
10 



tion, for self. 

Their language was terse, 
their speech brief, there was 
no expression of sentiment, 
each desired the co-opera- 
tion of the other to accom- 
plish his purpose. There was 
no thought in the mind of 
one for the other, no feeling 
in the heart of one for the 
other, as they turned to each 
other. 

Then one said, %ow?' 

And the other said, 'how'? 

And they looked around 
them; before them on the 
bank lay the trunk of a 
fallen tree. The same idea 
entered the mind of each, 
and together they exclaim- 
ed: /ah!' 

11 



Then they laid aside their 
weapons and spoils of the 
chase, and seizing the log 
raised it on end and with a 
push sent it falling across 
the stream. 

There was a bridge. 

Each savage beheld his 
personal need supplied thro- 
ugh co-operation. 

Into the mind of each 
savage, came a new thought 
— the thought that he could 
use the other. 

In this new thought they 
entered a new kind of sav- 
agery, the savagery of co- 
operation. The co-operation 
of each one co-operating to 
use co-operation. The co- 
operation, of each one co- 
12 



operating for self. 

They had entered co-op- 
eration, not to help each 
other, not to serve each 
other, but to use each other. 

They had co-operated, 
physically. But in their 
spirit, they remained unco- 
operative. In their spirit 
they remained apart. They 
had but physically used co- 
operation. They had but 
used each other. They knew 
not unity, for unity is of the 
spirit, and their co-operation 
was but of action, but of the 
body, and mechanical only. 

Each had accomplished 
his desire through mechan- 
ical co-operation. Each had 
learned how he could use 
13 



the other through mechan- 
ical co-operation. And as 
they crossed the log and 
each turned in the direction 
of his distant wigwam, an 
inverted friendship sprang 
up in the breast of each 
Savage for the other. 

THE PEACEFUL WAR 

t the council fire of his 
tribe that night, each 
savage told of his days 
adventure. How he had met 
the enemy on the banks of 
the Kwa hom, of the swollen 
waters, of the problem of 
how to cross! —how he had 
used the enemy and made a 
bridge. 

Dreamilv the medicine 
" 14 




man of the tribe listened. 
The seriousness of his coun- 
tenance showed the depth 
of his meditations. 

In his mind had come a 
new idea, the idea of useing 
instead of warring with the 
enemy — the idea of a new 
manner of war — the idea 
of a peaceful- war, or a war of 
peace. 

While he meditated, the 
warriors waited. To him 
they looked whenever the 
strange, the wonderful, or 
the mysterious happened. 
To him they now looked 
after they hab heard how 
the enemy had been ^used'. 

The medicine man gazed 
fixedly at the thatch of 
15 



leaves above his head, and 
then as from a dream ad- 
dressed the warriors. 

^A new light comes into 
our spirit. The light of a 
great New Savagery. That 
which made us weak can 
make us strong. Our brother 
teaches us a lesson. The en- 
emy can be used. Our fathers 
not knowing this knew only 
war. We not knowing this 
knew only war. So we are 
weak. But this new light 
shows us a new policy. We 
may now have peace. A won- 
derful peace. The peace of 
Noit ar ep ooc. The peace 
of using the enemy. The 
Great Spirit shows me this 
peace. In it our tribe is ev- 
16 



erywhere. Our warriors are 
as the leaves. Our wigwams 
are as great as the moun- 
tains. We are surrounded 
by wonders as Noit ar ep ooc 
leads us in its peaceful war. 
As the little bridge was cast 
across the little Kwa hom, 
so shall a mighty bridge be 
cast across a mighty Kwa 
horn into the happy hunting 
grounds of the Great Spirit, 
and I see our warriors pass- 
ing over.' 

The medicine man ceased. 

There was silence. 

A warrior asked, %hat 
would the Great Spirit have 
us do?' 

The answer came, 'cease 
war with the enemy'. 
17 



Another asked, ^what then? 

The medicine man slowly 
and significantly replied: 
'use them'. 

Round the circle went the 
words: 'use them.' 

Each savage nodding sig- 
nificantly as he passed the 
words to the other. 

Then they rose and danced 
the dance of Noit ar ep ooc, 
the dance of the peaceful 
war of use them, — each 
savage brandishing his tom- 
ahawk and stepping to the 
beat of the tom tom, re- 
peating and repeating the 
words: 

Use them, use them, Noit ar ep ooc, 
Use them, use them, Noit ar ep ooc, 

Use them. 

18 



THE USED AND THE USERS 

ow it SO happened that 
while the circumstan- 
ces just related were 




happening in one tribe that 
they were also happening 
in the other, and that both 
warriors were asserting in 
both tribes at the same 
moment, that it was he, 
who had used the enemy in 
casting the log across the 
Kwa horn. 

It also happened, that 
the medicine men of both 
tribes made the same ad- 
dress at the same moment 
regarding the new policy 
of the peaceful war of ^use 
them.' And that both tribes 
19 



danced the dance of the 
peaceful war at the same 
moment, and that both med- 
icine men retired apart that 
night at the same moment 
to commune with the Great 
Spirit about entering into 
the peaceful war with the 
enemy. 

A few days after in the 
same moon, the warriors of 
both tribes gathered at the 
place where lay the log 
across the stream, and on 
that day beside the waters 
of the Kwahom, they signed 
the treaty, smoked the pipe 
of peace, and officially in- 
augurated the peaceful war. 

Now there was peace. 

The peace, of ^using' the 
20 



enemy. 

Strange was the peace. 

No sooner were the two 
tribes using each other in 
their peaceful war, than the 
savages found themselves 
in an entirely new condition 
of affairs. 

The peaceful war had 
unfolded a new system of 
savagery. 

They called it, 'industrial 
manufacture.' 

In industrial manufacture, 
their tribal distinctions had 
disappeared. 

For in industrial manu- 
facture, the savages began 
using each other regardless 
of tribes. 

And in industrial manu- 
21 



facture the savages found 
themselves merged into the 
one great tribe of 'use them' 
into the one great tribe of 
Noit ar ep ooc, the tribe of 
using the enemy. 

But where was the enemy? 

The enemy had disappear- 
ed. 

In the disappearance of 
tribal distinctions, in the 
merging of the tribes into 
the one great tribe of Noit- 
ar ep ooc, or 'use them', 
nowhere to be seen was the 
enemy. 

Had peace come at last? 

Was there now no enemy? 

If so, then here was the 
Millennium. 

But alas, it was not as it 
22 



seemed. 

This outward disappear- 
ance of 'the enemy,' was but 
one of the many illusions of 
the peaceful war. 

It was now no longer tribe 
against tribe, but savage 
against savage. 

'Using the enemy/ no 
longer meant, tribe using 
tribe, but savage using 
savage. 

Each one, had now be- 
come 'the enemy.' 

THE DEADLY SMILE. 




he system of using the 
enemy, had become 
perfected in industrial 
manufacture. 

Where formerly one sav- 
23 



age used another savage, 
now one savage used a large 
number of savages in the 
peaceful war of industrial 
manufacture; and there were 
immense factories, in which 
one savage used a vast 
number of savages. 

But strange were the 
ways of the peaceful war. 

Where a savage used a 
vast number of savages, the 
vast number of savages were 
using him. 

While he was using them 
to get wampum, they were 
using him to get wampum. 

For the users only used 

the used to get wampum, 

and the used only allowed 

themselves to be used by the 

24 



users to get wampum. 

They who had wampum, 
were called the 'users/ and 
they who had it not, were 
called the 'used.' 

The difference between 
the used and the users, 
therefore, was not a differ- 
ence of moral or principle, 
but a difference of who pos- 
essed wampum. Whoever 
posessed wampum, could 
use the entire savagery. 

So the poor and the rich, 
the used and the users, 
were one in principle, were 
one in the principle of use- 
them; and the hardness of 
the life of the poor, the 
hardness of the life of the 
used, was accepted by them 
25 



as a gamester accepts his 
loss. For life to the savages 
was not a moral duty, an 
honor to be honored, but a 
game; and the stake each 
one put up was his life, and 
whoever drew wampum 
won, and drew in to use at 
his pleasure the lives of 
the losers. 

And since wampum was 
to win, to win the means to 
use them, each savage now 
only lived and worked, to 
get wampum. 

Great was the struggle 
to get wampum. To get the 
means of power over each 
other. To get the means of 
^using' each other. Before 
daylight they rose and after 
26 



dark they remained work- 
ing endlessly working to 
get wampum. Through the 
hours, through the days, 
through the weeks, through 
the years they planed and 
they strove and they worked 
to get wampum. They del- 
ved they builded they set 
into motion a wilderness of 
action, til the whole sav- 
agery became awhirl with 
wheels, fire, smoke, grime 
and dust, to get wampum — 
till the whole savagery was 
amad and ablaze with an 
abnormal action to get wam- 
pum. Better had they re- 
mained in the simplicity of 
the forest, than to have en- 
tered the ceaseless superflu- 
27 



ous drudgery of use them. 

One of the features of this 
era of the savages was the 
change in their costume. 
They wore what they called 
clothes. When they stepped 
into industrial manufacture 
they stepped into clothes. 
Their mocassins they chang- 
ed for shoes, their leggins 
for trousers, their blankets 
for coats, their headdress of 
paint and feathers for tall 
silk hats, and stiff white 
collars up to their ears. 

But though they had 
changed their costume, their 
occupations, environments, 
their manner of speech and 
of making war, they were 
still the same savages. 
28 



They no longer battled 
tribe against tribe, but each 
one against the other in 
their peaceful war of 'use 
them.' They no longer sal- 
lied forth with the honest 
war whoop, but came down 
upon each other gently, and 
with a deadly smile cleft each 
other with an unseen toma- 
hawk, hidden in their peace- 
ful ways, called 'business'. 

This gentle manner of 
attacking 'the enemy', each 
other, they called 'civil'. 

And they loved to call 
themselves 'civilized', and 
to call their civil war against 
each other, 'Civilization'. 

For civilization is but the 
mechanical co-operation of 
29 



savagery. And within its 
mechanical co-operation is 
concealed its civil war, 
wherein each savage is at 
war with the intire savagery 
over the wealth produced by 
its mechanical co-operation. 

Outwardly it appeared, 
as though the savages were 
at peace, because they were 
working together. But this 
was an illusion; they were 
ever at war socially over 
the wealth they produced 
through working together. 

The more they produced 
through working together, 
the more they posessed to 
war over. The greater the 
wealth of civilization, the 
greater its conflict. 
30 



THE MIGHTY BRIDGE ACROSS 
THE KWA HOM. 

reat, was the wealth 
produced by the me- 
chanical co-operation 




called, 'civilization'. 

Marvellous, were the won- 
ders unfolded, through the 
savages working together. 

The hunting grounds, 
were no more. The great 
woods were cleared and 
planted; and where once the 
savages hunted for game, 
they now hunted for em- 
ployment among the great 
manufacturies. 

Here, at this stage of the 
peaceful war, the prophecy 
of the medicine men became 
31 



more than fulfilled. The lit- 
tle barbaric villages were 
transformed into what the 
new savagery, called ^cities'. 
In these 'cities' were wig- 
wams great as the mount- 
ains. Along paths of steel 
ran steeds breathing thunder 
and lightning, on the waters 
were great canoes full of 
fire and smoke, unimagina- 
ble were the wonders of the 
new savagery, the medicine 
men dreamed not of the 
marvels of the age they had 
prophesied. 

Even the scenes of nature 
had changed with the chan- 
ges wrought by the savages 
of Noit ar ep ooc. Where in 
the long ago flowed the lit- 
32 



tie stream of Kwa horn, now 
flowed a broad river, one of 
the most beautiful rivers in 
the world, it was still called 
the Kwa horn. Where the 
two savages had cast the 
log across the stream, now 
stood a mighty city, the city 
of 'use them', pronounced 
Kroy wen in the new sav- 
agery. Here at sunrise, the 
stirring of the millions of sav- 
ages, swelled as the sound of 
the ocean breaking on the 
shore; and through the con- 
tinuous all pervading roar 
could be distinctly heard the 
song of the peaceful war — 

Use them, use them, Noit ar ep ooc, 
Use them, use them, Noit ar ep ooc, 

Use them. 

33 



Here, where in the long 
ago, the little log lay across 
the stream, now stood a 
mighty bridge, the mighty 
bridge of Kroy wen, — a 
gigantic structure passing 
lightly through the air over 
the wide expanse of waters. 
To read of it brings some 
idea of its immensity. But 
to stand in its presence, to 
behold it, is to be thrilled 
with the thought of the im- 
measurable power of even 
mechanical co-operaiion. 

From one side of the 
beautiful waters of the Kwa 
hom, from the side where 
stands the city of Kroy wen, 
rises from the earth this 
wonderful street in the air. 
U 



Up from the earth it rises, 
up into the air, higher and 
higher, gigantic and beauti- 
ful, til its mighty mass of 
materials woven and inter- 
woven, reaches high above 
the lofty tops of the wig- 
wams of Kroy wen; til the 
sweep of its giant cables 
bearing its broad highway, 
swings over and clear of its 
great pillar on the bank, 
when with nothing interven- 
ing out it goes, as though 
a thread of gossamer in the 
air, out as though floating 
in the morning light, thro- 
ugh miles of space, over to 
where the great pillar waits 
it on the other bank, over 
which it passes and descends 
35 



again to earth. Great ships 
pass beneath unconscious 
of the heavy trains above, 
passing and repassing from 
city to city, as though upon 
the solid earth, instead of 
on a street in the air. 

If the savages of civiliza- 
tion could build such a 
bridge, with each one living 
and working for self, what 
could a redeemed race un- 
fold, with each one living 
and working for the great- 
ness and glory of all? 

If the mechanical co-op- 
eration of civilization could 
produce such a marvel, what 
would the spiritual co-op- 
eration of the Millennium 
produce? 

36 



If Man is so mighty even 
in disunity, what would be 
his power in unity. 

But the savages knew on- 
ly mechanical co-operation, 
knew only physical co-oper- 
ation. They knew not the 
spiritual. They knew not the 
oneness of themselves. 

They thought, that their 
working together physically 
that their mechanical co-op- 
eration was their oneness. 

They thought, that civili- 
zation was their at one ment, 
that its mechanical co-oper- 
ation was their unity. 

They thought, that in 

the building of palaces and 

temples, in the creation of 

wealth, in the wonderful 

37 



constructions and mighty 
operations of civilization lay 
the evidence of their unity 
and greatness. 

But in the building of 
palaces and temples, in the 
creation of wealth, in the 
wonderful constructions and 
mighty operations of civil- 
ization they beheld them- 
selves more and more divi- 
ded, each one for himself, 
each one at war with all. 

They knew not that they 
each acted for self in the 
construction of the works of 
civilization, that they each 
acted from the same motive 
as when in the forest. 

They knew not that spirit- 
ually they were the same 
38 



as when in the forest. That 
in their hearts they were the 
same as when in the forest. 
For they knew not that 
the change around them was 
not the change of themselves 
but the change of their phy- 
sical environments produced 
through their mechanical 
co-operation. 

THE SOCIAL WAR 




reat was the glory of 
the mechanical co-op- 
eration of civilization 
without, but dark and unsp- 
eakable the hell of it within. 
Its exterior grandeur con- 
cealed the wretchedness of 
its savages ever engaged 
in their cruel social war. 
39 



While its palaces and tem- 
ples increased without, the 
sadder and darker became 
the condition of its warring 
millions within. 

For the splendor of civi- 
lization is but outward, and 
the peace of civilization is 
but outward. Behind its 
splendor is its poverty, be- 
hind its peace is its social 
war. 

Behind its civility is its 
cruelty, behind its smiles is 
its selfishness. 

For the savages of civili- 
zation^ are the savages of 
policy; their peace, is the 
peace of policy; their co-op- 
eration, is the co-operation 
of policy; their policy, is the 
40 



policy of using the enemy; 
their ^enemy' is each one. 

The war of civilization 
is over the wealth, and in it 
each savage socially battles 
to possess the wealth. 

The war of civilization is 
social, and therefore univer- 
sal and without end. 

In the social war of civ- 
ilization each savage is a 
belligerent power fighting 
for the product of its me- 
chanical co-operation. 

In their social war, the 
savages of civilization give 
each other no quarter, the 
war they wage against each 
other is a war of extermina- 
tion; they battle to possess 
the means of each others 
41 



existence, and thus to de- 
prive each other of the 
means of life. 

For there is no place 
where the savage who lives 
for self, possesses enough. 
There is no place where the 
savage who lives for self, 
would not take more. There 
is no place where the savage 
who lives for self, would not 
take all. 

For there is no end to 
selfishness, no place where 
self possesses enough, no 
place where self would cease 
from taking, no place where 
self would not take all. 

The more it takes the 
more it wants, the more it 
possesses the more it covets, 
42 



and when it has appropria- 
ted the means of the exist- 
ence of millions, its greed 
only rages the fiercer. 

Where self reigns in the 
heart of each one, the ideal 
of each one is to possess the 
wealth of all. 

Where the ideal of each 
one is to posess the wealth 
of all, but one condition can 
unfold — 

The wealth of all must 
accumulate into the possess- 
ion of a few — 

Then into the possession 
of a still lesser few — 

And then at last into the 
full realization of the ideal of 
each one, into the possession 
of but one. 

43 



Then the full darkness of 
the universal poverty comes. 

The awfulness of the 
distress breaks into the 
final catastrophe. 

The system breaks down. 

There is a darkness. 

There is a depopulation. 

The end comes. 

And the return of the 
savages back to the forest. 

BACK TO THE FOREST 



t seemed as though the 
savages had essayed a 
task and failed. It seem- 
ed as though the being had 
tried to raise itself out of 
the animal into the angel 
and had fallen. 

It was as it seemed. 
U 



They had entered co-op- 
eration, physically, but not 
spiritually. 

They had mechanically 
co-operated, but spiritually 
remained unco-operative. 

And their physical or me- 
chanical co-operation, had 
failed. 

Physical, or mechanical 
co-operation must fail where 
spiritual co-operation is not. 

The physical or mechan- 
ical unfoldment of the race 
must cease, unless based 
upon its spiritual unfold- 
ment. 

The race must return back 
to the forest, unless freed 
from the spirit of self, — 

From the animal spirit. 
45 



The industrial co-opera- 
tion of civilization is ruled 
by the spirit of selfj — 

By the animal spirit. 

Civilization therefor is not 
based upon universality, but 
upon selfishness — 

Not based upon each one 
for all, but upon each one 
for self. 

The spirit of civilization 
therefor is the spirit of sav- 
agery. 

And in civilization, the 
savagery is perfected. 

The savage has improved 
his bow and arrow, has trans- 
formed his log across the 
stream into the mighty 
bridge of Kwa horn — 

But remains spiritually, 
46 



a savage. 

He has concealed, but not 
given up his weapons. 

He has unfolded mentally 
not morally. 

During his march from 
the forest to the city he has 
progressed mentally, not 
morally. 

He stands in the city, as 
he stood in the forest, at war. 

Civilization has brought 
no peace to his soul. 

Civilization has made the 
savage a wonder in mechan- 
ics; a magician in chemistry; 
a creator in the arts and sci- 
ences; but has not stirred 
him from the place in morals 
where it found him in the 
forest. 

47 




THE GRIND 

uch was the condition of 
civilization at the time 
we write. 
In the morning each of 
the ^used' in the great city 
of Kroy wen, would rise 
wishing it were his last on 
earth. All day long as they 
toiled in the factories, rag- 
ged hungry and weary, they 
would envy the ones missing 
here and there from their 
places mid the wheels, noise, 
dust, and the whir whir whir, 
of the joyless drone of — 

Use them, use them, Noit ar ep ooc, 
Use them, use them, Noit ar ep ooc, 

Use them. 

They all knew what had 
48 



become of the missing ones 
and where they had gone. 

There were but two ways 
out of the whir whir whir, 
out of the grind grind grind, 
of^usethem'— but two ways 
out of the scant, want, rags 
and misery — 

Either by the way of the 
bridge or by the way of the 
roads. Either out of civiliza- 
tion along the roads into the 
forest, or over the great 
bridge into the waters of the 
Kwa hom, — and out to the 
ocean waiting beyond. 

When the fierce whistles 
of the savagery screamed to 
the tired slaves to quit, and 
the wheels of the grind 
slowed down, and the drone 
49 



drone drone, of — 

Use them, use them, use them, 
Use them, use them, use them. 

become fainter and fainter, 
the ^used' dragged themsel- 
ves to their homes, — then 
it was that the shadow of the 
great bridge entered their 
thoughts — then it was that 
they waited til the moon had 
passed, and the bridge hung 
over the waters in darkness, 
when they would climb up 
its giant sides unseen and 
cast themselves over - over 
to float peacefully out of the 
grind, - out to the ocean — 
out to toil and starve no more. 
Many were the used who 
took this route, the route to 
the ocean out of the grind — 
50 



but few, to they who took 
the other route, the route of 
the roads, — the route to the 
forest — 

Many came to the bridge 
and gazed down into the 
darkness to where the cur- 
rent swept below, — and 
turned away, — away to the 
roads, to the fields, to the 
woods, to the sunlight -and 
a ray of hope entered their 
darkened life, as they turned 
back to try to live, - to try 
to live on the roads. 

So the worn and the weary, 
the famishing and desperate, 
passed by two ways - by the 
way of the land and by the 
way of the water, out of the 
grind — out of civilization. 
51 




THE LAST PROBLEM. 

ow, the final problem 
of civilization, began to 
present itself to those 



whom the grind had not yet 
ground into the river or 
upon the roads. 

They who had not yet 
been ground by civilization, 
had to solve the problem, or 
it was but the question of a 
little while, when they too 
would be forced to take 
one of the two routes out of 
civilization. 

When they too would be 
forced, either into the river 
or upon the roads. 

For civilization had un- 
folded its ideal — 
52 



The ideal of the savages 
of civilization, — the ideal of 
one, possessing the wealth 
of all. 

The savage ideal had been 
realized. 

The wealth of all was now, 
in the possession of one. 

It had come to pass. 

Civilization could go no 
further. 

The end had come. 

The savages faced the last 
problem — 

The problem, of one pos- 
sessing the wealth of all. 

For the savages of civili- 
zation, in order that they 
might live and work for self, 
had arranged society so that 
one might possess the wealth 
53 



of ail. 

And each savage faced 
the social result of his sin. 

For the social system of 
each one living and working 
for self, had unfolded the 
wealth of all, into the pos- 
session of one. 

With each one living and 
working for self, the wealth 
of all must at last unfold 
into the possession of one. 

For each one living and 
working for self, lives and 
works to bring about this 
result. 

Each one, could not live 
and work for self, unless 
society was arranged so 
that one might possess the 
wealth of all. 
54 



The selfishness in each 
one, arranges society so that 
each one may live and work 
for self, so that the oppor- 
tunity may remain open to 
each one to possess the 
wealth of all, — 

And each savage lives and 
works to be the one. 



THE SNOIT AR OP ROC. 




his 'one', now in poss- 
ession of the wealth of 
all, was not an individ- 
ual, but a combination of 
individuals. 

In the social war of each 
one living and working for 
self, as in every war there 
were allies; there were those 
who joined their forces — 
55 



There were those who 
fought in bands to possess 
the wealth — 

These bands, the savages 
called 'corporations'. 

And herein lay the last 
problem of the social war. 

These corporations, after 
capturing the entire wealth, 
turned their attention upon 
each other, and seized upon 
the wealth of each other, til 
there now remained, — 

But one huge corporation. 

But one huge corporation 
in possession of the wealth 
of all. 

In the early days, the 
medicine men prophesied, 
that some day, some 'one', 
would own all. 
56 



This triumphant ^one' of 
civilization, the medicine 
men called: — 

THE SNOIT AR OP ROC. 

Meaning, 'he, who owns 
the world'. 

And now, came the full- 
filment of the prophecy. 

This great corporation, 
possessed the entire wealth. 

The snoit ar op roc, owned 
all - owned, all civilization. 

Civilization had flowered, 
the snoit ar op roc was its 
flower. 

In the snoit ar op roc, 
civilization beheld its ideal. 

The ideal of each savage. 

In the snoit ar op roc, 
the savages beheld the 
institution of the sin, and of 
57 



the punishment of the sin. 

Henceforth, the savages 
were to know the full meas- 
ure of the social result of 
the sin — 

The full measure, of each 
one living and working for 
self - 

The full measure of the 
poverty. 

Henceforth the earth, the 
air, the water, all belonged 
to the snoit ar op roc. 

Henceforth, all the sav- 
ages produced, and all they 
needed with which to pro- 
duce, belonged to the snoit- 
ar op roc. 

It had taken centuries 
of each one living and work- 
ing for self, to create the 
58 



snoit ar op roc — 

But it had come at last. 

And above steeples and 
domes, tenements and fac- 
tries, bloomed the snoit ar- 
op roc, - the flower, of 
civilization. 

And now, to live, with all 
the means of life in posses- 
sion of the snoit ar op roc, 
was the last problem of the 
savages of civilization. 

THE TRAP. 




hose upon the roads had 
given up the problem. 
They had withdrawn 
from civilization. 

They, were that portion 
of the savagery, on its return 
to the forest. 
59 



The millions not yet on 
the roads, still faced the 
problem. 

They, in whom hope yet 
remained, wanted not to 
perish on the roads. 

To attempt, to solve the 
problem by the way of the 
roads, was the last resort, 
and only taken when the 
heart gave up. 

To get out of the trap 
some other way, was the 
problem. 

For the savages of civili- 
zation were caught in a trap. 

The trap presented the 
ideal, of 'one' possessing the 
wealth of all. 

Each one thought, that 
he might be the 'one'. 
60 



And each one, was self 
entrapped — by his sin. 

And now, the snoit ar- 
op roc ground them in its 
mill of the grind ~ 

Ground them, until it 
ground their life into its 
wealth — 

Ground them, until they 
madly sought to escape, by 
the way of the bridge and 
the roads. 

A SOCIAL INSTITUTION. 

he savages blamed the 

members of the snoit- 

ar op roc — 

And thought to get out 

of the trap by overthrowing 

the members of the snoit ar- 

op roc — 

61 




They thought to get out 
of the social result of living 
and working for self, — 

And remain, living and 
working for self. 

For the savages knew not 
that the snoit ar op roc 
was the social institution of 
each one living and work- 
ing for self — 

That the snoit ar op roc 
was the social institution of 
the social sin of each one. 

That the snoit ar op roc 
was the social result of each 
one living and working for 
self. 

That the snoit ar op roc 

was socially created by the 

social condition of each one 

living and working for self. 

62 



THE SOCIAL CRIME. 




his great institution of 
civilization, this social 
^one', this snoit ar op 
roc, destroying the life of 
all, was not only a social 
institution, — 

But a special social organ 
in the economy of society 
performing a special social 
duty in the operation of 
society. 

For the snoit ar op roc was 
the social organ of retribu- 
tive justice - of retributive 
justice upon the multitude 
guilty of the social crime. 

Guilty of the social crime, 
the crime of living and work- 
ing for self. 

63 



The snoit ar op roc, institu- 
tionally embodies the social 
crime, and institutionally 
embodies the social punish- 
ment of the crime. 

Each one lives and works 
to possess the wealth of 
society - 

What each one does unto 
society, the snoit ar op roc 
does unto all. 

The crime they individu- 
ally commit upon society, 
the snoit ar op roc collect- 
ively commits upon all — 

It seizes the wealth of 
all, and casts the millions 
guilty of the social crime 
into its social dungeon, 
called 'poverty'. 

They cry out against the 
64 



poverty — 

Against the result of their 
crime, - but in vain. 

In poverty the multitude 
receive, what they each live 
and work to inflict upon 
society. 

In the condition of society 
the social criminal receives 
the social punishment of the 
social crime. 

In vain the savages resist 
the snoit ar op roc - the 
retributive institution of the 
social crime, — 

Their resistance, is but 
the resistance of the social 
criminal, to the social law. 

But the resistance of the 
social criminal, to organic 
justice. 

65 



While they commit the 
crime they can not escape 
the consequence. 

They who live and work 
for self can not overthrow 
the snoit ar op roc. 

The snoit ar op roc, is the 
social consequence of each 
one living and working for 
self, and is therefor socially 
instituted — 

And being socially insti- 
tuted, its existence depends 
not upon the individuals who 
compose it. 

Were the individuals who 
compose the snoit ar op roc, 
overthrown, the millions 
living and working for self, 
stand ready to fill their place. 

There is but one escape 
66 



for the multitude, from the 
snoit ar op roc, - from the 
sorrow and misery of 'one' 
possessing the wealth of all. 
And the way, is for each 
one to cease living and 
working, to be the one. 

RENUNCIATION. 




he social crime, has 
been the mystery of 
civilization. 
Living and working for self, 
has been, the hidden social 
crime. 

Each one living and work- 
ing for self, is guilty of the 
social crime. 

Each one living and work- 
ing for self, is a social 
criminal. 

67 



Each one living and work- 
ing for self, is guilty of the 
horror of the bridge and the 
sorrow of the roads. 

Each one living and work- 
ing for self, is living and 
working against society. 

With each one, living and 
working against society, 
there can be but one result. 

The destruction of society. 

The return of the multi- 
tude back to the forest. 

Unless the multitude 
awake to the consciousness 
of the social crime, - 

To the consciousness of 
the crime, of living and 
working against society,— 

The destruction of society 
will continue, - 
68 



The horror of the bridge 
and the sorrow of the roads 
will increase — 

Until society disappears. 

And the forest arises. 

For the horror of the 
bridge and the sorrow of 
the roads, is but the des- 
truction of society. 

But the fall of the spirit 
into the lower darkness. 

But the return of the 
multitude back to the forest. 

There must be a repent- 
ance, — 

A renunciation of the 
crime, — 

A turning of the spirit — 

Of each one — 

From using, unto serving 
society. 

69 



From living and working 
for self, unto living and 
working for society. 

Who, vfill do this. 

Who, will absolve himself 
from the social crime? 



70 



LIBRARY OF CONGRESS 

029 765 300 3 



Science 



?> 



of the 

Millennium 



BY 




STEPHENandMARY MAYBELL * 



* 



^ # ?!? 



# 



e> TEN OENX3 F»0©X F»AID <€• 

GHANNELL & NINTH STREETS 
SAN FRANCISCO CALIFORNIA. 



ci 



